Inaccessible Glory

TEXT.

M Oses the man of God and favourite of heaven, being advanced above others in clear, frequent and familiar manifestations of God to him; the more he enjoys the more his desire is enlarged to press after a more full fruition of him. The taste of God increasing thirst, and the touch of his goodness setting his heart on fire to press on towards perfection, for such is the nature of God's manifestation in transient gleams while we are in this valley of tears, that it excites but satisfies not our Souls, till we come to the Beatifical Vision of himself in glory. This is holy Moses his case which makes him thus pathetically verse, 12. 13, 14 muster up so many arguments to attain this happiness; Like an affectionate Lover, making: use of this time of Love and present enjoyment: Thou sayest (says Moses verse 12.) Thou hast found grace in my sight, and I know thee by name. Then show me the way that I may know thee; ver. 13 & when he obtained his suit in the behalf of the People, and gained for himself a repeated discovery of his interest in the most high, verse 17. How doth Moses grow upon him after this discovery and pour out his whole heart in point of objective determination, verse 18. And he said I beseech thee show me now thy glory, to which there is.

First, God's concession of what he is capable to enjoy, verse 19. I will make all my goodness pass before thee, and proclaim the name of the Lord before thee &c.

Secondly, God's denial of something he was not capable at the present to enjoy, viz. The sight of his face; as if he should say, Moses thou shalt see so much of my goodness as is proportionable to that condition thou art at the present in, thou shalt see my back parts, verse 23. Know me by my effects and manifestations, and I will measure out so much of this discovery as may be for thy best advantage, but as for my face, 1. E. The clear manifestation of my Essence without veils, I must at present deny it to thee.

First Becaus it cannot be in respect of thy incapacity, tis not from want of Love in me but ability in thyself, thou canst not see my face.

Second. Think not what I deny to thee ile grant to another; No. Thou standest on the same level in this respect not only with the meanest but most eminentest of my favorites, for no man shall see me and live.

So that these words of this Text are a restriction or limitation of God's former concession to Moses; my goodness thou shalt see, but not my face.

Secondly, A reason from Moses inability; thou canst not see it.

3. A double argument by way of satisfaction to any misconstruction that Moses might make of this restriction, tis the common Lot of all the Saints; and it cannot be otherwise, for no man can see me and live.

First, I will begin with the explication, restriction, or limitation of God's former grant to Moses; not my face. The face of God is a similitudinary expression; intending only a clearer enjoyment of the object as present then ordinary; of which there be several degrees; as verse, 11. It is said that Moses spake with God face to face, &c. God communicated himself to him after a familiar manner as a King to some Persons that are near about him, and herein Moses outstripped other People and Prophets too, for there was none arose like Moses to whom God was manifesled face to face as to himself, yet this is but spoken in a larger sense, and comparatively in relation to the clouded vision of others

Alas as for Face, taken properly for the highest manifestation and apprehention of God without any veils in his naked essence, this Text stands firm, thou canst not; For no man can see my face and live; tis reserved for a better place, and another life, now we see darkly as in a glass; then face to face, says the blessed Apostle.

Nor are we to restrain the term, see in this text to the eyes of the body, which are only capable of perceiving grosser material objects, but not spiritual at all, further then they are clothed with elemental Garments borrowed to render them visible to bodily sight. Thus when God is pleased to make use of created Images to manifest his extraordinary presence to any particular Person or in any peculiar place, that created Image may be visible to eyes of flesh, but not that God whose presence is testified and perhaps the kind of that presence hieroglyphically discovered by it, as sitting on a high thron Es 6. &c. drawn in a glorious Chariot, &c. Ezek. 1. Standing on an admirable pavement, Exodus, 24.10, &c.

Neither ought we to restrain this term, see to the sight of our mind, which is the subject only capable of receiving in divine light the intellectual manifestation of God in it.

But as Aquinas well observes tis taken in the largest latitude extending itself to all manner of perception, by what sense or way soever.

And in this Text by seeing God is meant certain and full perception and enjoyment of him.

First as an Infinitely glorious object perfecting our understanding.

Secondly. As an internal principle advancing to the highest pitch we are capable of our will.

Thirdly. By way of friendship and inutterable familiarity and love expressions satisfying our affections and desires thereby filling us with fullness of joy and pleasure forever more.

Thirdly. As for the other expression in the Text. And live we understand not with some contemplative men the fleshly life in sin to be intended for although indeed we grant that while we are alive in the body and in this world except through the rifts of mortification we cannot receive nor partake of any light of life: yet on the other side we conceive, the intention of the holy Ghost here is that no man can see God and live a bodily life; but while we are in the body we are absent from the Lord in respect of this full enjoyment; and therefore says the blessed Apostle, we are willing rather to be absent from the body, and to be present with the Lord for both cannot stand together, as this text eivdently affirms NO MAN can see me and live. And it is no marvel: for consider

First; How vast a disproportion there is between the inexpressible glory, luster, of this object, and our debility, frailty weakness to bear up under it. He dwells says the blessed apostle in that light that no man can approach unto; whom no man hath seen, nor can see him. This Sun is too full of glory, and the eye of our minds too weak while we are in the flesh to gaze upon it.

Therefore we see, that when some manifestation more clear then ordinary of God hath been made to some of his eminentest servants of the first magnitude, though exceedingly inferior to this vision of his face spoken of in the text. They have not been able to endure it without great disadvantage to their bodies, and have almost there by been sunk and reduced to dust and confusion. Witness Daniel. I saw saith he this great vision, and there remained no strength in me, for my comeliness was turned in me into corruption, and I retained no strength.

and Habakucks belly quivered, & rotenness entered into his bones. If you put too strong liquor into a weak glass it flies in pieces; and this was the case of holy Moses, who (if we believe the exposition of the Jews upon those words. In the last of Deuteronomy and the fifth verse conclude) That Moses died by a kiss of God's mouth, that is by too clear a manifestation of his goodness and glory elevating this good man Soul to cleave close and inseparably to him.

Second. That's not all; but we are impedited also from this blessed Vision of God's face by reason of those dark shadows that fantasy casts upon our most pure intellectual apprehensions and conceptions, which a man whilst he is in the flesh can no more be free from then he can out run the shadow of his body. And this is a veil wherewith in this valley of tears he is covered from our minds so that we may truly take up the i expression of Job, concerning this vision of God in himself he goeth by me and I see him not, he passeth on also, and I perceive him not.

Thirdly; Indeed how can it be otherways whilst we are in this body, seeing we can know no more of God then he reveals of himself.

The sun is only visible to us in his own light, and 'tis only in God's light that we can see this father of lights.

But the medium whereby he manifests himself to his people, is proportionable to our present state and weakness, rather then to his glory and greatness.

In the scriptures being to speak to men he speaks after the manner of men, and that he may raise us up by degrees unto himself, he condescends in his expressions beneath himself rather discovering to us his clothing, then his essence, So that though his word be a light that brings our view something concerning him which we knew not, that we may live; yet is it also a clouding medium, covering his naked essence, and proportioning the object to our ability, for else we could not see and live, as the text affirms So that where ever we read that God appeared to, and was seen by any Saint, we are not to understand it of himself, but the chariot wherein he rod, not of his essence as it is in it self, but rather clothing, whereby he modifies his glory to our weak capacity.

And indeed we have great cause highly to prize those irradiations of light, & lesser inferior discoveries he gives us of himself in this dark place; being no less useful and necessary to us in the way to bliss, then the sun in the firmament is in the greater world there fore he manifests himself to us.

First In his works, of wisdom, power & goodness, As a learned man in his books, or an excellent artist in his products.

Secondly. In his word, as a man's image is, seen in a clear and unspotted mirror.

Thirdly. In his blessings as a Benefactor in his gifts.

Foruhly. In his Saints, as the sun in his beams.

Fifthly. In his Christ, as a father in his son.

Sixthly. In his internal operations in our souls as a Master in his family, or a Bridegroom in his bed of love.

And by such partial discoveries of himself to us he is in our way to happiness a fountain of consolation Setting us above all fears, & filling us with transcendent joys above the men of the world when there corn oil and wine increases.

By the discoveries of himself attracting us from all things else after which we are scattered (like Israel in Egypt gathering trash and stubble for our own souls) unto himself drawing us by the cords of a man even mercy and loving kindness. Hereby transforming us from glory to glory by beholding of him into his own imag: which light of life, is the privilege only of Saints here and a pawn of their future glory, but not the hight of glory that we expect for we shall see him face to face; & know as we are known. Which being his promise so frequently made to to his people that they should see his face, and having taught them to look at this as thrir perfection and complete happiness, there are hereby earnest gaspings and desires excited in them, whereby like Moses in this Chapter, they seek the face of the God of Jacob, and like bubbles ascending by degrees from the bottom of some Crystal stream, they never cease ascending till breaking their thin filme of mortality, they defuse themselves into the open air, this full and free fruition of their blessed end, from which enjoyment of him arises to them fullness of satisfaction absence of sorrows, fullness of joy, perpetual Hallelujahs, firmness of Adhaesion, fervency of devotion. the bodies glorification in part; as a light in a Lanthorn fills it with brightness & glory or as the Diety of Christ dwelling in the humanity when he pleasd showed itself through his flesh in luster, and resplendency; so when this shall be we shall saith the Apostle Saint John be like him, for we shall see him as he is. But that is not while we live says this Text, for no man can see God and live.

And this the very heathens confessed, as the Egyptians in their portraiture of Jsis, with that inscription at the entrance of their Temples, I am Jsis, and my veil hath no man ere lifted up.

Therefore when we hear vain men profess they see God's face, and like the Gnostics of old that they know God with the same knowledge wherewith he knows himself; Seeing them live, we are sure there is no truth in the assertion: Because this Text teaches us, that none can see God and live, and finding them like there predecessors to live a brutish life, what ever they boast of light, we are certain the morning is not to them.

And as for ourselves; though we cannot gaze on the Suns orbe, because of its over glorious brightness, yet may we look one its Jmage in the water without offense. And in that the fish behold the stars; so while we are in this earthly Tabernacle let us content ourselves to se him in his works, words, benefits, Saints, Christ, Internal operations; but he that will pry so much into God's Majesty shall be swallowed up of his glory; his face being like Polichritus lake incomprehensible.

Yet because this sight is the end g assigned, and Ingaged to us. And because our complete perfection consists in the attaining of it; let us get as nigh it as mortality will permit: And because that death is the common road whereby all God's people are brought unto it, let us (yet with holy submission) wait and pray for it, and groan in our earthly Tabernacle to be unclothed, that we may be clothed upon with our house that is from Heaven; and brought to the sight of that face which is the admiration, adoration of the holy Angels, and the in exhaustible ore flowing fountain of all real good in full perfection to the Saints, to all eternity.

And now to speak a few words of the occasion of our assembling together at this time. We are met to bring to the grave the body of a most eminent person, an ancient inhabitant heretofore of this parish & now brought in respect of his sheath to rest here with his Mother, his first Lady and five of his children who are all interred in this place; to name the name of Sir Theodore de Maierne is enough if I should say no more; he was so well known and of so clear a fame amongst all degrees and with all persons who had any esteem for worth, if either by uningenuous and false calumnyes not praepossest & poisoned; Or by envy and regret at his eminency and deserved esteem corrupted. He was a stranger in point of birth, but not of affection to this nation; having a like esteem for worth in both, as very many are able to bear him witness; And myself after a special manner.

The place of his Birth was Geneva, which City he hath not forgot in his will; Nor, the two congregations of his own nation, Nor the English Congregation where he inhabited, but hath liberally remembered them.

He descended, of protestant Parents, who hardly escaped the Butchery of the Parisian massacre; His Father a man of eminent Learning, famous for his large history of Spain.

In this Religon he was educated Lived and Dyed.

He was of an excellent sweet and amicable nature notmorose nor superciliously proud and maccessible a person so eminently learned that nigh sixty years since Both learned Quercitan, and many famous men both of France, Germany, and other places make honorable mention of him; And as a testimoney hereof about fifty-three years since he was admitted Pysician to the King of France,

And about forty three years Since Jnvited, with the promise of an honorable pension, and an unusual Title and immunity to be chief physician to Learned King James, his Queen and Issue; in which condition he remained till the death of King Charles.

He was a person of rare accomplishiments; A quick fancy and yet a solid profound judgment, and strong memory. For learning a living library so replenished with variety; that we may truly say he had a large Soul and wisdom as the Sand upon the sea shore. I confess I know not any subject which might be either for necessity or delight whereof he was, ignorant, nay in which he was not a great proficient, and expert Master; And which is more admirable; this variety was not attended with the least discernible confusion, But so methodised and digested, That he readily at his pleasure Commaunded it when occasion required, and brought it forth clothed with such language as spoke him no less an orator then artist.

In his own art, his great abilities and long experience made him an oracle; envied by some few; But admired by very many both at home and abroad: witness those many addresses by Letters and visits from all parts continually made to him by persons of highest quality and ability.

Nor did he deceive their expectation like the Arabian brooks; But through God's blessing was his instrument in so many rare and uncouth Cures, as will make him live in the grateful memoryes of many families both in England and Elsewhere for time to come.

Thus he honourably lived, and Now is dead in a good old age full of riches and honor. Nor was he blessed be God unfit for this great change of which he gave large testimony both in life and death; wiping of That censure by somes miscarriage occasioned, A physician and an atheist as if they were inseparable.

He knew and owned the God of nature in word and deed, conversing daily with his word and was so much taken with serious discourses of the things of his Kingdom, that I am his witness we scarce ever discoursed thereof (which was not seldom) wherein the tears in his eyes did not abundantly speak the inward apprehension, sense, and Devotion of his soul.

He was very compassionat to those who were not able to retribute ought to him, refusing none that sought for help, though their condition were never so loathsome and deplorable, in which his care, tenderness, & liberality were transcendent, In his last sickness whereof he died, being a complication of many sad afflicting diseases, he be haved himself so patiently, and devoutly, preparing for his end with so much resignation to the will of God, as I hope will never will be forgot by those about him. Drawing nigh his end when his speech began to fail him he made a Savoury, sound, solid confession of his faith, giving wholesome council and savoury advice to all about him; which having finish and done his work, both in relation to others, and to himself, he desired to be laid in his bed, there to receive deaths last assault (still retaining the clearness of his understanding and reason, being able to give directions for himself and to prescribe as well as in health) where after a few hours I praying by him for God's Reception of him to behold his face in glory he closed the prayer with his reduplicated, Amen, Amen; The Last words I he ard him speak, and shortly after his life. Thus is this honorable person gone into this blessed vision in the text making good Solomon's assertion Eccl. 7.1. The day of death is better then the day of on esbirth.

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